Autism and Religion.

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In December 2007 and March 2008 I will be taking part in two inter-disciplinary symposia on ‘Religion and Autism’. It is sponsored by the Centre for Spirituality, Health and Disability at the University of Aberdeen. You can find out about it here. I have been invited to take part and am offering a paper entitled, ‘Is a Sense of "Self" essential to Spirituality?’

I am interested in the subject of these symposia for several reasons, personal and pastoral. My wife Sheila has many years of wide experience in areas of disability and additional support needs, including in the past 5 years working with pre-school children with autism, and with their parents as part of an early intervention and support programme, which includes EarlyBird training. On my own part, I served for many years as Chaplain in a school for children and young people with a range of learning difficulties including autism. In pastoral charges we have accompanied families which include people with autism and have explored ways of providing appropriate support and inclusion within a local church setting. Some of these families we have known and accompanied for over 17 years and have shared the challenges of the growth and development of several children with autism – now teenagers.

At a more theological level I have for some time taken an interest in the theological, pastoral and human implications of those conditions which often mean a person has an impaired sense of self. Any condition which diminishes a person’s sense of self, and which impairs their capacity to relate in a self-conscious, appropriate and socially interactive way with others, raises questions about what the reality of God, religious experience and religious practices might mean for such people. Autism is one such condition of which I have close experience. As a Christian theologian I am thus compelled to examine my own tradition to explore the theological possibilities that enable such working concepts as spirituality, humanity, identity, self-awareness and Other awareness, to be defined in ways that include and affirm the place of the autistic person within a faith community. For me a first step in this would be a head on facing of the question that is the title of my proposed paper:

Is a Sense of ‘Self’ Essential for Spirituality?

On all of this I will keep those of you who read this blog posted. Maybe even set up one or two areas for exploration, suggestion and shared insight.

Comments

22 responses to “Autism and Religion.”

2 November 2007

Maddy

I would be interested to see your conclusions.
Best wishes

Reply
2 November 2007

Maddy

I would be interested to see your conclusions.
Best wishes

Reply
2 November 2007

Jim Gordon

Hi Maddy
In due course the proceedings are to be published. When available I’ll post the details. meantime, much to be done! Thanks for your comment,
Jim

Reply
2 November 2007

Jim Gordon

Hi Maddy
In due course the proceedings are to be published. When available I’ll post the details. meantime, much to be done! Thanks for your comment,
Jim

Reply
4 November 2007

Endlessly Restless

I too would be interested in where this thinking goes. I would also like the church to widen this topic to include a variety of mental and learning disorders – including dementia, learning disability and functional mental illnesses. As we become more aware of these issues in our society we need to begin the difficult task of formulating appropriate responses and (perhaps even more difficult) changing the way that we ‘do business’ to be fully, incarnationally inclusive.

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4 November 2007

Endlessly Restless

I too would be interested in where this thinking goes. I would also like the church to widen this topic to include a variety of mental and learning disorders – including dementia, learning disability and functional mental illnesses. As we become more aware of these issues in our society we need to begin the difficult task of formulating appropriate responses and (perhaps even more difficult) changing the way that we ‘do business’ to be fully, incarnationally inclusive.

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4 November 2007

Jim Gordon

I agree about the need to consider other human conditions such as alzheimers, dementia, bi-polar syndrome. each of these affects the person’s sense of self, either through the illness itself or the essential treatments and medications. I think some of the thinking about autism will touch on theological clues and insights that are applicable across a range of such human situations. How that then works out in communal and liturgical practice depends on many things. Not least the need to be sensitive to the varying needs of a varied community which is open and supportive. Is it possible to go so far the other way that real human differences are defined out of our thinking by definitions so broad that we diminish the significance of difference in the pursuit of inclusion? I think inclusion is an aspiration always to be striven for, as an expression of love; as an ideology imposed as a social absolute, it can be as insensitive and dismissive of real need as exclusion, and then it becomes just another expression of power.

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4 November 2007

Jim Gordon

I agree about the need to consider other human conditions such as alzheimers, dementia, bi-polar syndrome. each of these affects the person’s sense of self, either through the illness itself or the essential treatments and medications. I think some of the thinking about autism will touch on theological clues and insights that are applicable across a range of such human situations. How that then works out in communal and liturgical practice depends on many things. Not least the need to be sensitive to the varying needs of a varied community which is open and supportive. Is it possible to go so far the other way that real human differences are defined out of our thinking by definitions so broad that we diminish the significance of difference in the pursuit of inclusion? I think inclusion is an aspiration always to be striven for, as an expression of love; as an ideology imposed as a social absolute, it can be as insensitive and dismissive of real need as exclusion, and then it becomes just another expression of power.

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4 November 2007

Iain Macritchie

Not a comment so much as a starter bibliography. Have you read THE BIRTH OF THE LIVING GOD by Ana-Maria Rizzuto? It is an psychoanalytical study of the origins of the concept of God in the human psyche – and yes, it presupposes a sense of self because it deals largely with the Object Relations school of thought (especially D.W. Winnicott. Also, RELIGION AND THE UNCONSCIOUS by Ann and Barry Ulanov – good on the primary religious experience, which may or may not depend upon a sense of self. Also THE DRAMA OF THE GIFTED CHILD by Alice Miller and related work by Heinz Kohut and Otto Kernberg – very good on the narcissistic self and cathexis (as an alternative to object relationship). Ann Belford Ulanov herself would be a good person to talk to as she has done a lot of work in the area of religious experience and theories of self particularly in relation to pastoral care, mental health and learning disability. My hunch is that she would not believe a sense of self to be a prerequisite of religious experience.

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4 November 2007

Iain Macritchie

Not a comment so much as a starter bibliography. Have you read THE BIRTH OF THE LIVING GOD by Ana-Maria Rizzuto? It is an psychoanalytical study of the origins of the concept of God in the human psyche – and yes, it presupposes a sense of self because it deals largely with the Object Relations school of thought (especially D.W. Winnicott. Also, RELIGION AND THE UNCONSCIOUS by Ann and Barry Ulanov – good on the primary religious experience, which may or may not depend upon a sense of self. Also THE DRAMA OF THE GIFTED CHILD by Alice Miller and related work by Heinz Kohut and Otto Kernberg – very good on the narcissistic self and cathexis (as an alternative to object relationship). Ann Belford Ulanov herself would be a good person to talk to as she has done a lot of work in the area of religious experience and theories of self particularly in relation to pastoral care, mental health and learning disability. My hunch is that she would not believe a sense of self to be a prerequisite of religious experience.

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4 November 2007

Margaret

I’m interested in this area too. I’m also interested in it in relation to gifted and talented children (different from the reference to The Drama of the Gifted Child above). People’s perspective of children who are autistic is often coloured by the “Rain Man” notion of autism – ie very able in a particular area and for sure some are like this. There are also children who are not autistic but who are very “spiritually” aware. There has been some itneresting work done in relation to this in Finland. Not aware of any work looking at autism and particular abilities in relation to the spiritual dimension. Are you? Is anyone else? Will you consider the impact Aspergers Syndrome too?

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4 November 2007

Margaret

I’m interested in this area too. I’m also interested in it in relation to gifted and talented children (different from the reference to The Drama of the Gifted Child above). People’s perspective of children who are autistic is often coloured by the “Rain Man” notion of autism – ie very able in a particular area and for sure some are like this. There are also children who are not autistic but who are very “spiritually” aware. There has been some itneresting work done in relation to this in Finland. Not aware of any work looking at autism and particular abilities in relation to the spiritual dimension. Are you? Is anyone else? Will you consider the impact Aspergers Syndrome too?

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5 November 2007

Jim Gordon

Thanks for the references Iain. We’ll talk about all this sometime soon. Since the symposium will be multi-disciplinary, I would look to other participants to address some of the psychiatric / psychological issues surrounding religious experience and the self. I think given the widely accepted (but not unchallenged) triad of impairments, and the recognition that people with autism have an impaired, or different, experience or awareness of self, my paper is going to try to address how such a person might experience God and be supported in and affirmed in that experience. I want to explore the resources of the Christian theological tradition to discover the resources and insights that provide that support and affirmation. (I think I might just have been so pushed I’ve written the first paragragh!)
Margaret, I fully expect Asperger’s Syndrome to be assumed within conditions on the AS. My guess as I begin exploring what literature there is on autism and religion, is that this symposium arises out of a distinct lack of multi-disciplinary research and reflection. The indices of the major texts on autism have very few references to religion and spirituality. Also, I realise the developmental importance of studying children with autism, but I am trying to include people with autism at different ages.

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5 November 2007

Jim Gordon

Thanks for the references Iain. We’ll talk about all this sometime soon. Since the symposium will be multi-disciplinary, I would look to other participants to address some of the psychiatric / psychological issues surrounding religious experience and the self. I think given the widely accepted (but not unchallenged) triad of impairments, and the recognition that people with autism have an impaired, or different, experience or awareness of self, my paper is going to try to address how such a person might experience God and be supported in and affirmed in that experience. I want to explore the resources of the Christian theological tradition to discover the resources and insights that provide that support and affirmation. (I think I might just have been so pushed I’ve written the first paragragh!)
Margaret, I fully expect Asperger’s Syndrome to be assumed within conditions on the AS. My guess as I begin exploring what literature there is on autism and religion, is that this symposium arises out of a distinct lack of multi-disciplinary research and reflection. The indices of the major texts on autism have very few references to religion and spirituality. Also, I realise the developmental importance of studying children with autism, but I am trying to include people with autism at different ages.

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16 November 2007

lynn

Always a month behind everyone else…….
I feel underqualified to offer much comment Jim, given your wide range of and hunger for reading and knowledge and the great comments offered already, except to say that due to the formulation of a specialist team to offer spiritual input on Sundays to children with autism in my church, I have had increasing contact with children with autism.
I found the book “The Spirit of the Child” to be most helpful when considering children’s spirituality.
I have also found it necessary in my own theological reflection to question the causes of autism and in particular to observe the effects upon the child – to sit with an 8 year old who asks you why God made her like this, and says that she hates herself, causes your heart to stir to seek God for prayer, restoration, healing, acceptance – total “shalom”!
Yes, she has a “diagnosis”; a “label” for professionals to use (or not, as the case may be) but she is a person first and foremost. Does imageo dei mean autism was part of the design?
I think not.
I raise more questions that are outside of your study but because of you (and your wife’s) great experience and theological background I have someone to say them to! 🙂

Reply
16 November 2007

lynn

Always a month behind everyone else…….
I feel underqualified to offer much comment Jim, given your wide range of and hunger for reading and knowledge and the great comments offered already, except to say that due to the formulation of a specialist team to offer spiritual input on Sundays to children with autism in my church, I have had increasing contact with children with autism.
I found the book “The Spirit of the Child” to be most helpful when considering children’s spirituality.
I have also found it necessary in my own theological reflection to question the causes of autism and in particular to observe the effects upon the child – to sit with an 8 year old who asks you why God made her like this, and says that she hates herself, causes your heart to stir to seek God for prayer, restoration, healing, acceptance – total “shalom”!
Yes, she has a “diagnosis”; a “label” for professionals to use (or not, as the case may be) but she is a person first and foremost. Does imageo dei mean autism was part of the design?
I think not.
I raise more questions that are outside of your study but because of you (and your wife’s) great experience and theological background I have someone to say them to! 🙂

Reply
16 November 2007

Jim Gordon

Like you Lynn, I think everyone trying to understand and respond to the person with autism is confronted by several questions, and several different types of question. Also, autism is a spectrum and it is therefore impossible to generalise, about how it affects people beyond broadly defined characteristics. Some of the questions you raise are certainly within the scope of my current area of interest, and I offer just a few comments which I hope are helpful.
Diagnosis can certainly be (ab)used as a crude form of label, but that would be to misunderstand what professional carers (such as psychologists and teachers)are about. Diagnosis is an informed judgement about the nature of a person’s condition in order to provide adequate, appropriate and early intervention – crucial in seking to enable people with autism and their carers, to develop with as much support as possible. It is not dehumanising in its aim, but a process of clarification as to how this human being can be helped to develop their potential in ways appropriate to their condition.
Theologically the imago dei becomes problematic if it is thought of as an ideal self that cannot contain those aspects of our humanity which make us who we are, and which in different ways for all of us reveal our brokenness. The fact that we are made in the image of God cannot be a reason for rejecting some of the defining realities of our own identity. My own view is that God loves who we are, as we are, and works within the limits of our finitude, humanity and need.
That a person with autism is a human being first is for me a non-negotiable. The worth, dignity, unique identity, and God loved value of each individual is I think one of the central assumptions of a doctrine of creation, and one of the primary motives for seeking to express the hospitable care of God to others, and perhaps especially the person for whom their sense of self seems undermined by the human condition within which they live. The same issues of how certain conditions affect a person’s sense of self, and capacity to express who they are, arise just as acutely in a number of other conditions, for example the person with Alzheimer’s.
The Spirit of the Child is as you say an important and influential book – but its assumption that relational consciousness is natural, and essential to spiritual awareness and responsiveness is precisely the assumption I am questioning. Such an assumption is not hopsitable to the person with autism, many of whom do not possess a developed relational consciousness as a natural ability. So our definition of what it means to be human, of what spirituality is, and therefore of how people with autism can be accommodated within the life of a faith community, become important questions for Christian theology and practice. The question for the church is whether the person with autism is to be socialised into existing church practices, and if so how far is that an acceptance of the person on their own terms?
Anyway, some more thoughts on some of the important issues you raise. Thanks for your comments.

Reply
16 November 2007

Jim Gordon

Like you Lynn, I think everyone trying to understand and respond to the person with autism is confronted by several questions, and several different types of question. Also, autism is a spectrum and it is therefore impossible to generalise, about how it affects people beyond broadly defined characteristics. Some of the questions you raise are certainly within the scope of my current area of interest, and I offer just a few comments which I hope are helpful.
Diagnosis can certainly be (ab)used as a crude form of label, but that would be to misunderstand what professional carers (such as psychologists and teachers)are about. Diagnosis is an informed judgement about the nature of a person’s condition in order to provide adequate, appropriate and early intervention – crucial in seking to enable people with autism and their carers, to develop with as much support as possible. It is not dehumanising in its aim, but a process of clarification as to how this human being can be helped to develop their potential in ways appropriate to their condition.
Theologically the imago dei becomes problematic if it is thought of as an ideal self that cannot contain those aspects of our humanity which make us who we are, and which in different ways for all of us reveal our brokenness. The fact that we are made in the image of God cannot be a reason for rejecting some of the defining realities of our own identity. My own view is that God loves who we are, as we are, and works within the limits of our finitude, humanity and need.
That a person with autism is a human being first is for me a non-negotiable. The worth, dignity, unique identity, and God loved value of each individual is I think one of the central assumptions of a doctrine of creation, and one of the primary motives for seeking to express the hospitable care of God to others, and perhaps especially the person for whom their sense of self seems undermined by the human condition within which they live. The same issues of how certain conditions affect a person’s sense of self, and capacity to express who they are, arise just as acutely in a number of other conditions, for example the person with Alzheimer’s.
The Spirit of the Child is as you say an important and influential book – but its assumption that relational consciousness is natural, and essential to spiritual awareness and responsiveness is precisely the assumption I am questioning. Such an assumption is not hopsitable to the person with autism, many of whom do not possess a developed relational consciousness as a natural ability. So our definition of what it means to be human, of what spirituality is, and therefore of how people with autism can be accommodated within the life of a faith community, become important questions for Christian theology and practice. The question for the church is whether the person with autism is to be socialised into existing church practices, and if so how far is that an acceptance of the person on their own terms?
Anyway, some more thoughts on some of the important issues you raise. Thanks for your comments.

Reply
16 November 2007

lynn

Thanks Jim.
I found some aspects of the Hay and Nye book difficult to follow.
I was profoundly affected by Henri Nouwen’s book, “Adam, God’s Beloved”.
It’s been hard for me to read that and realise that other comments have been published which deny the possibility of someone like Adam knowing and being known to God.
These are some of the issues of theology with which I wrestle.
But it’s been good for me to think more about these kind of issues!

Reply
16 November 2007

lynn

Thanks Jim.
I found some aspects of the Hay and Nye book difficult to follow.
I was profoundly affected by Henri Nouwen’s book, “Adam, God’s Beloved”.
It’s been hard for me to read that and realise that other comments have been published which deny the possibility of someone like Adam knowing and being known to God.
These are some of the issues of theology with which I wrestle.
But it’s been good for me to think more about these kind of issues!

Reply
4 May 2008

Whitney

I am an adult with autism and I find it very hard to comprehend things. I find it hard to be emotional and “on fire” like the congregations. I get depressed because I wonder if God loves me if I don’t show it outwardly. I believe in my mind the facts of the Bible and Jesus, but I can’t tell if my soul does, I can’t connect them all. Somedays I question my salvation because and I can’t make the connections with my mind and self/spirit. I don’t go to church because I can’t feel or emotionalize it all let alone speak with emotion about it all, let alone speak about it. I once went to church by myself and left in fright because I couldnt stand so many emotions and connections I was suppose to be making. I just want to be able to connect it all and be assured of my destiny like other Christians.

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4 May 2008

Whitney

I am an adult with autism and I find it very hard to comprehend things. I find it hard to be emotional and “on fire” like the congregations. I get depressed because I wonder if God loves me if I don’t show it outwardly. I believe in my mind the facts of the Bible and Jesus, but I can’t tell if my soul does, I can’t connect them all. Somedays I question my salvation because and I can’t make the connections with my mind and self/spirit. I don’t go to church because I can’t feel or emotionalize it all let alone speak with emotion about it all, let alone speak about it. I once went to church by myself and left in fright because I couldnt stand so many emotions and connections I was suppose to be making. I just want to be able to connect it all and be assured of my destiny like other Christians.

Reply